In Face of Religious Differences

I will now speak to you on the subject of our mission with regard to religious differences and sectarian opinions.

Joining, Not Separating

Know first, may Allah enlighten you, that the mission of the Muslim Brotherhood is a general one unaffiliated with any particular sect, and that it does not favour a certain opinion known by a people to have a certain ‘tint’, or any preconceptions and conclusions. It addresses itself to the heart and core of religion, and we would like to see various interests and points of view unified so that our work may be more productive and our results greater and more significant. For the mission of the Muslim Brotherhood is pure and unsullied, unblemished by any stain, and it is on the side of truth wherever it may be found, warmly espousing unanimity and detesting deviance. The greatest trial from which Muslims have suffered has been that of separatism and disagreement, while the basis of all their victories has been love and unity. The last of this Ummah will prosper only through the same means as did the first: this is a fundamental principle and acknowledged goal to every Muslim Brother. It is an article of belief firmly anchored within our souls, we owe our origin to it, and we appeal to others to accept it.

Differences Are Inevitable

Withal, we believe that differences in the subordinate aspects of religion are absolutely unavoidable. It is impossible for us all to be united on these matters, opinions, and schools of thought for a number of reasons. Among these are differences of intellectual capacity to undertake profound investigation, or incapacity to do so; conscious grasp of rigorous proofs, or ignorance of them; and varying ability to penetrate into the depths of ideas and the interconnectedness of essential truths. Formal religion is contained in Qur’anic verses, Ahaadeeth and texts subject to intellectual exposition and judgement within the bounds set by language and its rules, and on this score people are very much at odds and there is no escaping difference in opinion. Also among these factors are breadth and paucity of knowledge. One individual will have heard of something that another has not, and the next one will be in a similar predicament. Malik said to Abu Ja’far: ‘The Companions of the Prophet of Allah (PBUH) have been scattered about in the various military settlements and each group has its store of knowledge. If you compel them to accept one opinion, there will be civil strife.’

Also among these factors are differences in environment, so that adaptation to each will differ according to the different nature of each environment. You will see Imam Ash-Shafi’i (May Allah reward him) delivering legal opinions according to the old circumstances of Iraq and according to his new opinions in Egypt. In each case he was acting in accord with what seemed perfectly clear and lucid to him; in neither case did he go beyond ferreting out the truth.

Another among these factors, is difference in the degree of inward confidence placed in a received tradition as it is promulgated; for while you may regard one particular narrator as authoritative, according to this particular imam, and feel quite satisfied with him, accepting him wholeheartedly, you may find him regarded as faulty by another imam, because of what he may know of his real circumstances.

Also among these factors are differences in the evaluation of religious proofs; for this will consider, for example, one will say that the course of action adopted by the people as a whole has priority over the welfare of one individual, while that one disagrees with him, and so forth.

Unanimity on Minor Details is Impossible

All these contributing factors have convinced us that unanimity on even a single question culled from the minor details of religion is a hopeless wish. Nay, it is even incompatible with the nature of religion, since Allah desires only that this religion last, survive, and endure for ages and aeons. It is for this reason easy, flexible, simple, and mild, without rigidity or severity.

We Excuse Those Who Differ With Us

We will try to find an excuse for those who differ with us regarding some minor matters. We feel that this difference will never be an obstacle to friendly relations, mutual esteem, and co-operation for the good; that the broad, sweeping concept of Islam will contain both us and them within its excellent bounds and capacious limits. Are we not Muslims as they are? Do we not wish to achieve peace of mind as they do? Do we not claim that we wish for our brethren what we wish for ourselves? In what way do we then differ ? Why should not our views be a subject for discussion among them, as their views are among us? Why should we not understand one another in an atmosphere of serenity and affection, where the instigation to mutual understanding exists?

The very Companions of the Apostle of Allah (PBUH) used to have differences of opinion, but did this create large differences between them? Or did it sunder or dissolve their solidarity? By Allah, no! There is nothing improbable in the tradition concerning the afternoon prayer among the Banu Quraydha.

If these men differed with one another even though they were, of all mankind, the closest in time to the Prophetic age and the most familiar with the context in which its precepts were revealed, who are we to cut one another to bits over trifling differences of no importance whatsoever? If the imams, who were the most erudite of mankind with respect to Allah ‘s Book and the Sunnah of His Prophet, differed and disputed with one another, why should we not be satisfied with what satisfied them? If differences arose concerning the most well known and unambiguous of detail, such as the call to prayer which is performed five times a day, with relevant texts and historical traditions being handed down in attestation, what have you to do with the fine points of such questions, which originate in learned discussion and painstaking research?

There is one more matter worth looking into. People used to have recourse to the Caliph and the law enforcement agency of the Imamate when they differed, and he would judge between them, and his decision would settle the dispute. Where is the Caliph these days? If this is the way matters stand, the best thing that Muslims can do is look for a qaadi (judge, scholar) and submit their case to him, since if they disagree without resorting to competent authority, it can only propel them into further disagreement.

The Muslim Brotherhood are acquainted with all these considerations, and are therefore the most forbearing of men with those who differ with them. They recognise that every people has some knowledge, and that there is some truth and falsehood in every call. They are keen to search out the truth and hold fast to it, and they try, with forbearance and sympathy, to satisfy those who disagree with their viewpoint. If they are satisfied, then well and good; and if they are not satisfied, they are still brethren in the faith, and we ask Allah’s guidance for us and them.

This is the attitude of the Muslim Brotherhood visa vis their opponents on questions of minor details in Allah’s religion. Perhaps I can summarise it for you by saying that the Brotherhood permit differences of opinion, detest fanaticism in outlook, and try to arrive at the truth and to convert men to it through the gentlest methods of forbearance and affection.